Actual proof

Actual proof

What is the actual proof in Nichiren Buddhism? I know there are three, but that one is the most confusing for me.

Re: Actual proof

Posted: Fri Jan 11, 2019 4:08 pm

by Queequeg

Does the practice work? Does it bring the effect purported?

Actual proof is the experience that answers these questions in the affirmative.

Re: Actual proof

Posted: Fri Jan 11, 2019 7:26 pm

by mansurhirbi87

It bring us to the question what is the effect purported in Nichiren Buddhism. Enlightment ? How do we know we are enlightened to say the we gor the effect purported ?

Re: Actual proof

Posted: Fri Jan 11, 2019 8:17 pm

by Queequeg

The Daimoku is the ultimate cause of Buddhahood, and the ultimate effect is Buddhahood. But that doesn't mean Buddhahood is instantaneously realized, not in a conventional sense, anyway. As long as we are subject to time, Buddhahood will seem a long way off. Time, though, like all other conditioned phenomena, is not what we naively think it is... but that takes us off into another discussion.

Here we need to consider explanations like the Four Depths of Faith and Five Stages of Practice described in the 17th Chapter of the Lotus Sutra, and Six Identities and 52 Stages of Bodhisattva Practice in the Sudden and Perfect path discussed by Zhiyi. Hearing the Daimoku and responding with Faith and Joy is the initial cause of Buddhahood that inevitably results in Buddhahood. Along this path we are assured of support and protection by the various beings pledged to protect and support Dharma practitioners. Actual proof is inner realization as well as external manifestations of the Buddhist path, but support and protection is only part of how actual proof presents.

Actual proof does not mean smooth sailing for life - this is still samsara, and practicing inevitably puts us on a collision course with the momentum of past accumulations of karma. This is actually a great thing - it allows us an opportunity to deal with retribution of past causes immediately, not in some distant future, and through a consistent and vigorous practice, we will have the fortitude to bear and push through it, turning it into opportunities for advancement on the path. We refer to these as the Three Obstacles and Four Devils, and the method of turning them into opportunity and growth is sometimes called Turning Poison into Medicine.

There are letters where Nichiren discussed the protections and supports, as well as being assailed by obstacles and devils. Protection and support is easy to accept. Its the obstacles and devils that are hard. In one letter he likened ordinary beings to a sharecropper who is left unmolested as long as they keep rolling their accumulating debts over from one year to the next, but the moment someone takes up dharma practice, they are like the sharecropper who tries to leave; immediately, the debt collectors, led by Mara, come rushing in force.

As we advance on the path, as we neutralize and transform the effects of evil karma, we are assured that the effects of our good karma increasingly become manifest, but more critically, our heart-mind settles as a foundation of real, indestructible happiness deeply grounded in the real aspect of reality. This condition will be manifested in our appearance and circumstances of our lives.

That's a quick and dirty explanation.

Re: Actual proof

Posted: Fri Jan 11, 2019 8:45 pm

by mansurhirbi87

But Nichiren is famous for emphasize enlightenment in this very life.

Re: Actual proof

Posted: Fri Jan 11, 2019 8:52 pm

by Queequeg

Tell me what you think that means.

Re: Actual proof

Posted: Fri Jan 11, 2019 9:08 pm

by mansurhirbi87

i'm not sure. but you mentioned time. i guess it's related to enlightenment . the way we perceive it. Because one of the important points of Nichiren Buddhism is that we already are buddhas but we don't perceive it. One of the reasons must be related to the way we relate to time. finally, i guess enlightenment or buddhahood is when we achieve wisdom to deal with life happily and help others naturally to get the same wisdom.

Re: Actual proof

Posted: Fri Jan 11, 2019 9:10 pm

by mansurhirbi87

The point is that this wisdom is inate to us. Going back to the first question: how do we perceive the actual proof ? Would be when we can keep dealing well with life problems and happily ?

Re: Actual proof

Posted: Fri Jan 11, 2019 9:33 pm

by mansurhirbi87

i missed the sense of interdependence of all phenomena, act according to it and the sense that i and the others are united resulting in compassion

Re: Actual proof

i'm not sure. but you mentioned time. i guess it's related to enlightenment . the way we perceive it. Because one of the important points of Nichiren Buddhism is that we already are buddhas but we don't perceive it. One of the reasons must be related to the way we relate to time. finally, i guess enlightenment or buddhahood is when we achieve wisdom to deal with life happily and help others naturally to get the same wisdom.

I'm going to go a little long winded.

So there are different ways to conventionally talk about Buddhahood, but they are all relative.

For instance, from the perspective of samsara, we say nirvana is what samsara is not. We recognize that samsara is painful, transient, devoid of self, impure. In contrast, we say Nirvana is blissful, unchanging, true self, and pure. But what does that even mean? Unless we know Buddhahood, we can only relate to it in a negative sense - Nirvana is something other than our ordinary experience; buddhahood is what ordinary beings are not. This in the Lotus Schools is described as "Relative Sublimity". We identify the SublimeDharma by comparing it to what it is not, refining by eliminating what is extraneous. This yields an infinitely refined implication about Sublimity, but never actually touches Sublimity. These are what is referred to as provisional paths.

We recite the Hoben chapter which in part reads: "But stop, Shariputra, I will say no more. Why? Because what the buddhas have achieved is the rarest and most difficult-to-understand Law. The true aspect of all phenomena can only be understood and shared between buddhas."

The Sublime can only be known only by those who know the Sublime. Only buddhas.

That leaves us who are not buddhas, who are hopelessly caught up in the relative, forever left out - at least if we try to approach Buddhahood on our terms, on relative terms, on samsaric terms.

To realize Sublimity, we have to cross over into Sublimity. We have to leave behind the relative approach. But how?

The Buddha goes on to state in a portion of the Hoben Chapter that we do not regularly recite:

This Law cannot be described,
words fall silent before it.
Among the kinds of living beings
there are none who can comprehend it,except the many bodhisattvas
who are firm in the power of faith.

So the Buddha lays out how one enters Buddhahood, ie. realizes the Sublime. Through faith. But this is not faith as that word is ordinarily used. Its not a blind belief in something we can't see or comprehend. Rather, its a faith that depends on the Buddha who points out the Sublime, which we then accept. At first, what the Buddha points out is unintelligible to us and yet unmistakably there, like an object on the horizon pointed out to us in a fog at the very crack of dawn. "This is Buddhanature." The ordinary being looks and sees what is pointed out, but generally will not have any idea what it is, and certainly not its full scope and import; we just discern something.

Buddhahood in this life refers to crossing into the sublimity where all relativity collapses into sublimity - we locate that sublimity in the thought moment (ichinen).

They say this thing so remarkable that the moment one sees it, one cannot unsee it, though one might reject its significance and even forget about it. When people are receptive they react with faith and joy, exclaiming, if not literally, then figuratively, NMRK! or Namo Buddhayah! Or any number of exclamations that basically express the same thing.

This does not amount to understanding it. Understanding comes later. This process is generally described by Zhiyi as the Six Identities.

All beings are Buddha in Principle. This is the first identity. This is the principle of universal buddhanature.

When Buddhahood is pointed out to us for the first time, this is called Hearing the Name. The Buddha says, "This is Buddhahood. This is your real nature." We may have no idea what that phrase even means, but the teaching is discerned at the subtlest level and if we respond with faith and joy, meaning we accept it, even if when we repeat it we're like an insect haphazardly chewing letters into wood, we have entered into the realm of Buddhahood.

Nichiren related practice of the Daimoku to that first moment we discern what we later come to know as Buddhanature. It is the Hearing the Name.

As we fix our attention on the Buddhanature, we become more and more familiar with it, progressively coming to know it more comprehensively. We we begin to spontaneously present as awakened, all the way up to very closely resembling a full blown Buddha, until we cut Fundamental Darkness and reach full blown enlightenment, until we understand as a Buddha understands, "This is Buddhahood."

The point is that this process is a continuum that starts with hearing the name. Zhiyi in discussing whether the second identity is inferior to the sixth identity quote Nagarjuna's commentary on the Prajna Paramita sutra, its like the flame of torch when first lit and later - is it the same or a different flame? The whole course from cause to effect is compared to the birth of a prince, his growth and maturation and eventual coronation as a king - the prince is destined to be a king from birth. Alternatively, its compared to the lotus flower, which grows from a seed into a flower that yields fruit. At what point is the lotus not a lotus? Buddhahood and the ordinary being that becomes the Buddha is described as being similar in nature.

So this brings us to an understanding that the Buddha (effect) cannot ultimately be distinguished from the ordinary being (cause), both because the ordinary being becomes the buddha, but also because the buddha always functions in response to ordinary beings. Cause and effect collapses, and what we have is the dynamic moment of awakening, constantly occurring. As the Buddha explains,

“For this reason, after the thus come one has entered extinction, you must single-mindedly accept, uphold, read, recite, explain, preach, and transcribe it, and practice it as directed. In any of the various lands, wherever there are those who accept, uphold, read, recite, explain, preach, transcribe, or practice it as directed, or wherever the sutra rolls are preserved, whether in a garden, a forest, beneath a tree, in monks’ quarters, in the lodgings of white-robed laymen, in palaces, or in mountain valleys or the wide wilderness, in all these places you should erect towers and offer alms. Why? You should understand that such spots are places of enlightenment. In such places have the buddhas gained supreme perfect enlightenment, in such places have the buddhas turned the wheel of the Law, in such places have the buddhas entered parinirvana.”

When we say attaining buddhahood in this life, we are talking about all reality, from hell to Buddhahood (sanzen) presenting as this single moment of mind (ichinen). This life is enlightenment unfolding. This is how the Buddhas know this world.

What does this look like for ordinary beings? It looks like your life, in all its facets, playing out from moment to moment.

This is why Nichiren wrote,

Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Namu-myoho-renge-kyo, no matter what happens. How could this be anything other than the boundless joy of the Law? Strengthen your power of faith more than ever.

Re: Actual proof

Posted: Sat Jan 12, 2019 12:11 am

by mansurhirbi87

Some reflections about your nice post, Q:

First, i guess we cannot sum up Nichiren or daimoku recitation to this sentence:"Nichiren related practice of the Daimoku to that first moment we discern what we later come to know as Buddhanature.." As i wrote in another post, i'm reading Ongui Kuden, a book that i guess can help us a lot to understand Nichiren Buddhism, besides the goshos.

Second: i guess we lost a little bit the point that was "actual proof" (not so important, once buddhism ( a huge topic) has a lot of topics and concepts interconected)

Third: it looks like to me a little bit theorical aproach. I guess Nichiren look for something more practical, or a practice that could embrace everybody and with sharp eficiency. Embrace lotus sutra (i guess this expression sum up better Nichiren's practice) implied faith, study, practice. These triple way of embracement (i don't if there is this world in english) are interconected, plus cultural and social involvement.

_/\_

Re: Actual proof

Posted: Sat Jan 12, 2019 4:09 am

by narhwal90

I would say actual proof is how the practice changes you. What happens with the fear, anger, judgement- how is wisdom & compassion manifest. I don't know what enlightenment is, I suppose I have buddha nature, but its really not the point, what is the point is that I need to be able to be comfortable in my own skin and not be dragged around by the 3 Poisons. I'm not sure where the results come from, chanting/gongyo/study/fraternity but that comfort, such as it is, seems to involve them all.

Re: Actual proof

First, i guess we cannot sum up Nichiren or daimoku recitation to this sentence:"Nichiren related practice of the Daimoku to that first moment we discern what we later come to know as Buddhanature.." As i wrote in another post, i'm reading Ongui Kuden, a book that i guess can help us a lot to understand Nichiren Buddhism, besides the goshos.

To the extent practice continues beyond that first stage, it's supplemental. That moment of hearing the name is the essential practice. See Shishin Gohonsho. Other gosho on essential practice.

Second: i guess we lost a little bit the point that was "actual proof" (not so important, once buddhism ( a huge topic) has a lot of topics and concepts interconected)

"Suffer what there is to suffer..." There's a perspective that merely having the opportunity to recite the Daimoku is actual proof...

Third: it looks like to me a little bit theorical aproach. I guess Nichiren look for something more practical, or a practice that could embrace everybody and with sharp eficiency. Embrace lotus sutra (i guess this expression sum up better Nichiren's practice) implied faith, study, practice. These triple way of embracement (i don't if there is this world in english) are interconected, plus cultural and social involvement.

Tiantai taught ichinen sanzen in theory. Theory explains the teaching.The practical is reading the sutra with the body, meaning upholding the teaching even at the cost of one's life. This was the practice Nichiren taught.

And as you point out, faith, study and practice mutually support each other.

Re: Actual proof

Posted: Sat Jan 12, 2019 4:50 pm

by Queequeg

Following up on the nature of Daimoku...

This is from a disputed gosho, but whether authentic or not, I cannot find any fault in it.

If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.

On Attaining Buddhahood in this Life

Nichiren goes on to explain that the real nature of beings is Buddha-nature, which he here refers to as Myohorengekyo, which we must observe in ourselves.

This opening echoes one of Zhiyi's writings:

If a practitioner wishes to cross over the great sea of life and death (samsara) and ascend to the other shore of nirvana, you must certainly fully comprehend the basis of delusion, and know well the essentials for attaining the path. The reality-limits of cognition are the basis of delusion, and reflecting on and thus illuminating the source [or, "turning back to illumine the well-spring"] of the mind is essential for attaining the path. The reality limits of consciousness is Buddha-nature as the direct cause [of enlightenment], and reflecting on and thus illuminating the source of the mind is [Buddha-nature as] complete cause. These two "causes" embrace all dharmas, leaving nothing that is not exhausted...

Explanation of the Samadhi of Being Fully Aware of Your Thoughts from the Pancavimsati-sahasrika-prajnaparamita-sutra

Zhiyi teaches that Buddha-nature is three-fold, though here he only refers to two aspects. He leaves out the practice, or the Conditional Cause. I believe the Sandaihiho (Three Great Secret Laws) relate to the Threefold Buddha-nature. Direct Cause is the Gohonzon; Complete Cause is the Daimoku; Conditional Cause is the Kaidan. But I digress.

My point is, Daimoku is the practice of observing the Buddha-nature, and this is clear throughout Nichiren's writings.

The first half of Kanjin no Honzon sho is about observing Buddha-nature within oneself, or rather, having faith in this.

Nichiren sums up the first half -

The mutual possession of the Ten Worlds is as difficult to believe as fire existing in a stone or flowers within a tree. Yet under the right conditions such phenomena actually occur and are believable. To believe that Buddhahood exists within the human world is the most difficult thing of all—as difficult as believing that fire exists in water or water in fire. Nevertheless, the dragon is said to produce fire from water and water from fire, and although people do not understand why, they believe it when they see it occur. Since you now believe that the human world contains the other eight worlds, why are you still unable to include the world of Buddhahood? The Chinese sage kings Yao and Shun were impartial toward all people. They manifested one aspect of Buddhahood within the human world. Bodhisattva Never Disparaging saw the Buddha in everyone he met, and Prince Siddhārtha was a human who became a Buddha. These examples should help you believe.

Nichiren goes on to explain the Gohonzon which he describes as embodying the moment when the Lotus Sutra is transmitted to the assembly. It is critical to understand this. The mandala Nichiren inscribed is the thought moment (ichinen) of the transmission of the Sublime Dharma to the Bodhisattvas of the Earth specifically, and the entire assembly, generally. If you look at his corpus, when he refers to the Eternal Mr. Gridhakuta, he is referring to the enduring moment of that transmission when Shakyamuni transmits the Lotus Sutra. In us, the practitioner attending the transmission, our point of entry is faith and joy in the transmission. Practice that continues after that first moment is the perfection of our understanding of what is transmitted.

Sorry if I'm overstepping in my explanation and offering something unwanted. This is however a crucial matter if you are practicing the Daimoku.

Re: Actual proof

Posted: Sun Jan 13, 2019 11:19 am

by dude

Actual proof is actually one of the three proofs on which to assess a teaching. The other two are the documentary and theoretical.
Documentary proof means written evidence that what one proposes is derived from the teaching of the Buddha.
Theoretical proof is holding the teaching to a test of reason (Is it logical?).
Actual proof is of course more important than the other two. If it can't be demonstrated to show proof by way of actual results, the teaching fails the test of actual proof.

Re: Actual proof

What is the actual proof in Nichiren Buddhism? I know there are three, but that one is the most confusing for me.

I have so much to say on this topic!

The question of actual proof is a tricky one
The question of "actual proof" is a tricky one, because SGI/NST has spread it's version of Nichiren Buddhism, with an emphasis on "actual proof". This really means "personal experience" and "tangible benefit" in their terms. While this is something that most human beings would take as "proof", it is not what Nichiren meant when he said "actual proof". To Nichiren, actual proof meant that the predictions in the Lotus Sutra were being actualized in his very life. Without Nichiren, there is no spreading of the daimoku in the first five-hundred years, there is no persecution of the preacher, no establishment of the object of worship (the Gohonzon), no fulfillment of the prophesies that are made in the Lotus Sutra.

If the definition of "actual proof" was validated by personal benefit, then one only has to look at Nichiren's life to see that he lived in extreme poverty, under very harsh conditions, and he gave the appearance of not being "protected" as a votary of the Lotus Sutra. In fact, many disciples gave up their faith when Nichiren was banished to Sado, claiming that Nichiren himself could not find a peaceful life, so how could his followers expect to benefit. TO this, Nichiren answered that the benefit is to escape the "burning house" of this world and to end the cycle of birth-and-death as a deluded human. By definition, only slanderers of the Lotus Sutra are born in Mappo, so to take faith is so hard, since the consequences of slander are then suffered in the practice. However, this is the way of retribution of past slander against the Dharma. Nichiren himself said that his sufferings were because of past lives, and he rejoiced that he could actually resolve aeons of retribution in this single lifetime, thereby being assured of Buddhahood in the future. Nichiren makes this point over and over again in many authenticated writings. (Here is the danger in relying on forgeries like the Ongi Kuden and about 55 other well known "gosho" that are not in Nichiren's hand and do not reflect the doctrine of the Lotus Sutra, but some other "later medieval Tendai" doctrines of the "hongaku shiso" craze that state the opposite of what Nichiren actually wrote.)

It's obvious that there are "miracle "stories in every religion. In fact, if this were a criteria of correct doctrine, then we'd have to abandon the Lotus Sutra and follow any number of spectacularly successful religions in the mundane world. However, this world is illusions, so what good is the manipulation of illusions? It's like a dream world. If a religion can turn the nightmare into a pleasant dream, has that solved the problem of falling to hell for slander, after you die?

In the fires that hit southern California over a year ago, a single home, in Laguna Beach, stood unscathed, among the burned-out rubble, stretching for miles. The owner, a Vietnamese immigrant who became wealthy, had his house blessed by Theravada priests, and he said the "protection" was from this. This is one of hundreds of "protection" stories that came out of last year's devastations (in California, the Midwest, etc.) The stories were from all denominations, and they were all equally powerful. "Protection" may be from a previous lifetime, for an action that impacts this lifetime. In the Lotus Sutra, there is the promise of "peace and security" and, when devastation hits, people who take faith in the Lotus Sutra do have some miraculous stories to tell (me included, but I'll keep this from getting long). If protection were so cut and dried, then the Atsuhara martyrs would not have lost their heads. To Nichiren, it was a blessing because they were able to lay down their life for the doctrine of the Lotus Sutra, thereby attaining Buddhahood instantly.

So we come to the main question. Is it doctrine or is it "personal experience" that should lead in Nichiren Buddhism? Emphatically, Nichiren says it's doctrine, because the comings and goings of this world are transient, designed to entrap humans in the snares of delusion. If you can't accept the Lotus Sutra, with all the doctrine in place, not twisted as the SGI/NST have done to it (it's the perfect Mara plan) then you are not following Nichiren Buddhism but some other inferior teaching, cooked up by Taisekiji and the SGI. Good marketing, but it is slanderous and insidious. As soon as Shakyamuni died, the doctrine was invaded by Mara who infected priests to mix up the teachings. If you doubt this, just re-read Nichiren's scathing denouncements of Shan-tao, Pu'king, Honen, .....all men who praised the Lotus Sutra but destroyed its heart. And Nichiren stated that those who follow these priests will fall into hell with them for slander, whether the believer is naive of the slander or not.

So, will there be a consequence for discarding the Lotus Sutra and accepting the insanities of Taisekiji that alter Nichiren's own words to cast aside the Eternal Shakyamuni? I think so, but maybe not in this lifetime, all experiences of "protection" notwithstanding. Slander of the Dharma is the worst cause imaginable, it is a "felony" of the highest order. If you commit a few misdemeanors on the side, it doesn't matter, if you are already facing a death sentence (to use a criminal analogy). You may emerge unscathed for this lifetime (though I doubt it, given the strange occurrences that are starting to escalate), but the issue is whether you fall to hell for slander after you die. If you think this is not Nichiren Buddhism, re-read him again. He stated that first you must resolve the great matter of death (i.e. where you are destined to go after you leave this lifetime) and then think about the mundane consequences of this lifetime only after you are clear about your faith at the moment of death. Faith in SGI/NST is not faith in the Lotus Sutra or even the Gohonzon as Nichiren originally made it (the Nikken/Nichikan honzons are not what you think, but that's beyond the scope of this essay). Now that information is being aired, after years of SGI/NST domination of overseas Nichiren Buddhism, the follower of Nichiren must take everything into consideration.

It's naive and even foolhardy to trust in human teachers or priests. You can only trust the Dharma (i.e. Lotus Sutra, gohonzon and Nichiren as the Eternal Shakyamuni's messenger, as predicted in the Lotus Sutra). The prediction is for the messenger of the Buddha to "stand in " for the Buddha in an evil age and transmit the daimoku or practice for the evil age. The Lotus Sutra does not say that the Buddha returns to do this task. Quite the contrary. So, don't trust what SGI/NST have passed off as "orthodoxy". Even a little bit of investigation turns up so many lies that only a zombie would be unshaken. I left the SGI/NST precisely because so many people that I knew were getting bad results in the long run, me included. The "good things" were outweighed by many other troubling things. In retrospect, the "bad things" were beneficial, because they made me leave and made me question what was important and what was slanderous. The people who stay in SGI/NST are suffering without knowing it and must pay the consequence of being part of a hoax. SGI/NST pose as Nichiren Buddhism, but it's 5% Nichiren's and 95% Ikeda's or Nikken's interpretations.

For 15 years in the SGI, I never met a single person in the SGI/NST who had ever even read the Lotus Sutra or who really was familiar with Nichiren's writings. But they all could quote the daily guidance from Ikeda. There is something wrong with it all, and if you're not totally asleep, then you have to acknowledge the SGI/NST schizophrenic approach to Nichiren's buddhism ("Nichiren says this, but what he REALLY means is.....").

Ultimately, the important thing is correct doctrine, the correct chant, the correct object of worship, the way that Nichiren stated it, no deviations or revisions at all. Then the "personal benefits" will follow as a matter of course, but they won't be inconsequential phenomenon, but all pointed to the final objective of Buddhahood. Slander of the Law means that Buddhahood is delayed until the expiation of such karma......so what good is it to point to "personal benefits" if the end result is retribution for slander?

From now on, ignorance of the facts is no longer an excuse, because more and more will surface about the correct faith of Nichiren's Buddhism. There can be different levels of faith, understanding, even resolve and conviction. But you can't compromise on slander and you can't praise the Lotus Sutra in theory, but discard it in actual practice. This kind of nonsense, along with a whole lot of other garbage, is strictly latter day Taisekiji, and cannot be found in Nichiren's authenticated words. And the consequences cannot be wished into oblivion.

Nichiren never said to replace the Eternal Shakyamuni with Nichiren, he never made Nikko the "treasure of the Samgha" by some secret transmission, and he never said "discard the Lotus Sutra" and only chant the daimoku (no matter how the translation is rendered in "Major Works") Would it make sense to chant the title of a sutra that is to be discarded at the same time as "worthless"? Does it make sense to believe in a "DaiGohonzon" which first appears two hundred years after Nichiren's death, with the admonition to consider all other Nichiren gohonzons as "worthless" (Taiskeiji's own words) or "provisional"? Where does Nichiren say any of this?

If one wishes to be a Nichiren Buddhist, they must reconsider all that they have learned from SGI/NST and even assume that there are many lies that pass for truth in the "organizations" of SGI/NST. The organizations are inconsequential, it is doctrine that is most important. If your faith is first with Taisekiji or with SGI, then with Nichiren, it's all backwards and doomed to evil consequences.

Of this, I'm absolutely convinced, not because of my "personal experience" but because the "scriptural evidence" is absolute. [from the Kempon Hokke archives].

Re: Actual proof

What is the actual proof in Nichiren Buddhism? I know there are three, but that one is the most confusing for me.

SGI member: “After consistent practice over 24 years and the just as consistent demonstration and proof of the power of the practice both conspicuous (material) and inconspicuous benefit I feel compelled to tell you that SGI is correct in using “Tactful” means of offering practitioners the promise of material gain and benefit. Further to that it is absolutely the birthright of any human to openly benefit from the infinite abundance of the Universe. Your view is limited and ultimately both judgmental and pessimistic. The idea of course is to understand by gaining material that it is not the source of happiness in and of itself but that those who are aware or awake to their Buddha nature will want for nothing and can fulfill their desires. There is no “sin” other than to not live our lives and as fully as we can.”

Response: Your benefits are minuscule compared to the devotees who practice as the Lotus Sutra and Nichiren Daishonin teach. Try practicing as Nichiren did and you will experience the real benefit of the Lotus Sutra.

Here is the real reality of SGI “benefits”:

Shortly after the temporary Community Center opened on Park Avenue and 17th street (1979?), I went to a Young Men’s Division meeting on Saturday. The purpose of the meeting was to make our personal determinations for the future and to present them to Pres. Ikeda. We wrote down one or two line determinations in a binder-type book, one after the other. The meeting opened and, to my surprise, every determination was read. I was uplifted by the determinations. They were so lofty: US senators; judges; congressmen; doctors; lawyers; artists; musicians; and a few teachers, “for Kosen Rufu and for Sensei”. Final encouragement was given by Mr. Kasahara. The jist of what he said was to chant and do lots of activities and we would all realize our dreams without fail. At the end of the meeting, I’ll never forget, this Japanese senior leader going around and shaking hands very vigorously saying, “Ah!, future senator, future congressman, future doctor, for President Ikeda, neh?”

I’ll never forget the animated conversation I had with my best friend at the time after the meeting. I’m sorry if he reads this post and is offended but it is very instructive in terms of the truth of the SGI. He determined to become a US Senator. He told me he applied to become one of the “Who’s Who” of American Youth, and he determined to do so and was encouraged by his leaders to do so, so it would happen. It mattered nothing that he had accomplished little outside of the SGI. He even held on to his dream of becoming a US Senator for a time. He had attained the level of YMD headquarters chief, but he could barely hold on to a job for more than several months at a time, let alone finish college. He says he’s doing great, but to me, the SGI is just a fantasy land of broken dreams.

You will see replies to this post that this was an isolated example but if we delve into the history and the actuality of these young men, we will see that of the ~ 150 young men at the meeting, it would be safe to say, 120 stopped practicing with the SGI during the last 29 years. That leaves somewhere around 30 who continue to practice. Of those 30 how many have gone on to achieve a modicum of success (actual proof being touted by the SGI as the only reliable proof of a teaching)? How many have gone on to become senators, congressmen, judges, doctors, lawyers, accomplished artists or musicians, noted scientists, teachers, etc? To my knowledge, not one has gone on to become a senator, congressman or judge. Perhaps one or two has gone on to become a doctor or lawyer and there were conceivably a few who had gone on to become respected teachers, artists, scientists etc. But out of this handful of “successful” people, how many realized their determinations from that day in 1979? From what I’ve witnessed, the “actual proof” attained by these SGI practitioners was actually worse than the “actual proof” attained by those that stopped practicing or by a similar cohort who never practiced. For example, take any group of 150 highly motivated young men. One would expect that at least ten to twenty percent would go on to realize their determinations. But through the SGI faith and practice, probably less than five percent realized their dreams. However many (or few) there are, this is hardly the universal actual proof that the SGI espouses.

The bottom line is, there is no actual proof in the “Buddhism” of the SGI, regardless of how persuasively and aggressively the practitioners would have you believe. They have distorted the teachings of the Eternal Shakyamuni, the Lotus Sutra and Nichiren Daishonin. How could they demonstrate actual proof?

You really misunderstand the heart of the Lotus Sutra and the teachings of Nichiren Daishonin and the principle of abandoning expedients. Perhaps, I can help you but I doubt it. You have learned little in your 24 years in the Soka Gakkai. All the same, I will try.

SGI member: You can chant for anything you like, the purpose of chanting is to fullfill your every desire.
Shakabuku: Really? I always wanted a Cadillac Sevlle and a pretty girlfriend.
SGI member: You can chant for ANYTHING you want. The purpose of chanting is to accumulate actual proof in your life so you can demonstrate the benefits of chanting to your family and friends and create world peace.
Shakabuku: That sounds great, I think I will give it a try.

Two years later, the shakabuku has just totaled his shiny new Cadillac and his pretty girlfriend ran away with the district chief. He is devastated and he quits chanting.

This is a scenario that is all too common among the members of the SGI and is one of the reasons, of the more than 500,000 people in the USA who came to SGI Buddhism in the 60′s, 70′s and 80′s, less than 35,000 have persevered in their practice.

Lets take the SGI teachings literally:

You chant to fulfill your desires. Your desires are fulfilled. By fulfiilling your desires you attain Enlightenment. What is it that is permanent in this world? A car? A girlfriend? A house? Good health? Good friends? Joy? Nothing. There is nothing that is permanent. Everything and everybody is as ephemeral as the dew on the grass. Nevertheless, the SGI says chant for this and chant for that and this is the purpose of Buddhism.

An SGI member concisely sums up the SGI teachings:

“Actual attachments are the source of enlightenment. Don’t confuse Mahayana with Hinayana Buddhism. We all have desires and it is within the scope of Buddhism to fufill them in order to deepen our faith in the effectiveness of this practice.”

Question: What is the source or cause of Enlightenment, according to the SGI?
Answer: “Attachments” but according to Nichiren Lotus Sutra Buddhism attachments are but temporary phenomena. According to the SGI, attachments fulfill ones desires and therefore lead to Enlightenment. We have already seen that one aspect of phenomena is impermanence. There is nothing that one can attach oneself to permanently. Furthermore, to attach oneself to anything, since all things are impermanent, can not lead to the attainment of the awakened state of Enlightenment which is absolute and permanent.

The awakened state clearly perceives, among other things, the impermanence of all phenomena and no other perception that characterizes the Enlightened state invalidates the truth of temporary existence. Even the truth of the Middle Way does not invalidate the truth of temporary existence. Therefore, it is absolutely useless to rely on attachments (impermanence) to arrive at the sublime and permanent life state of Enlightenment. The Daishonin states:

“It is said in the Nirvana Sutra:’ Before listening to the Lotus Sutra we had all been of evil views.’ Grand Master Miao-le explains this in his Fa-hua hsuan-i shih-chi’en; ‘ The Buddha himself called his pre-Lotus Three Teachings (zokyo, tsugyo and bekkyo) evil. ‘ Tientai citing the words of the Nirvana Sutra just mentioned, says in his Mo-ho Chih-kuan (Great Concentration and Insight): They called themselves evil. Isn’t “evil” bad? ‘ Miao-le explains this in his commentary on the Mo-ho Chih-kuan:

‘Evil means “wicked.” Therefore we must know that only the engyo (perfect teaching) among the Four Teachings is correct. But it has two meanings. First, it means that following the “perfect teaching” (engyo) while rejecting the remaining three is correct, and rejecting the “perfect teaching” while following the three is erroneous. THIS IS A RELATIVE POINT OF VIEW (caps me).

Secondly it means that attachment to the “perfect teaching” is considered erroneous while detachment from it is correct. This is an absolute point of view in which there is no difference in the eyes of the Buddha between the “perfect teaching” and the remaining three of the so-called Four Teachings. Either way, we have to stay away from error. It is bad to attach ourselves to the “perfect teaching,” how much worse it is to attach ourselves to the Three Teachings!” (The Opening of the Eyes).

What is it that the Daishonin means, in practical terms? He means that if we attach ourselves to some desire, any desire, one can not attain the sublime life state of Buddha. Let me give you a few examples, albeit extreme examples that are derived directly from SGI’s and the SGI member’s assertions above:

One man is attached to eating. He chants to be able to eat the most sumtpuous food whenever he wishes, in order to prove the validity of the practice. The person will surely realize this desire, according to the SGI. He eats until he is 600 lbs. He develops diabetes, hypertension and heart disease. The practice is proven according to the SGI, the person attaches himself to his desire to eat and through chanting and realizing this desire, he thus attains Enlightenment.

What really happens is that, instead of leading to Enlightenment, attaching himself to his desire, he gets sick and becomes a poor example of a Buddhist.

Another person loves to chant the Daimoku. He attaches himself to chanting the Daimoku in order to attain Enlightenment. He determines to chant the Daimoku continuously and realizes his desire by chanting ten or more hours a day. Once again, according to the SGI, he proves the validity of the practice.

The reality is that he disproves the practice despite realizing his desire. He skips meals, fails to talk with the wife, and begins missing work. He gets divorced and is layed off from work.

By forming attachments, according to the SGI, one obtains enlightenment but, as we see, the actual reality is that attachment leads to misery. The Lotus Sutra, the Buddhas throughout the Three Existences, and Nichiren Daishonin teach that attatchments lead to suffering but why then, does the SGI teach otherwise?

There are several reasons: They misunderstand Buddhism; they emphasize quantity rather than quality; they have huge egos and think themselves wiser than Buddha Shakyamuni and Nichiren Daishonin; and their leaders are deluded.

In the end, not one person has ever attained Buddhahood through the SGI teachings.

Lastly, the SGI is as phony as a three dollar bill and as duplicitous as those who espouse republican right wing family values:

Speaking to SGI members:

“Make Full Use of Your Attachments” — Lectures on the Hoben and Juryo Chapters of the Lotus Sutra by SGI President Daisaku Ikeda

But when speaking to the intellectual community:

“The more one is able to solidify a “mind of goodness,” the more he or she overcomes attachment to earthly desires and develops a “mind of peace.” — Dr Yoichi Kowada, the Director of the Institute of Oriental Philosophy speaking at the Fourth World Public Forum Dialogue of Civilizations in Rhodes, Greece

“Nichiren writes:

“I, Nichiren, have never prayed for the benefit of this lifetime alone. I pray only for the realization of Buddhahood.” He also says, “However, I always pray for your sake, Shijo Kingo, because you are one who inherits the life of the Buddha, the life of the Lotus Sutra” and "No matter how earnestly Nichiren prays for you, if you lack faith, it will be like trying to set fire to wet tinder".

Nichiren never prayed for Shijo Kingo’s profit, for a better income or higher social status. What he does say is,”I always pray for your sake.” When Nichiren says,”for you sake”, he prays for the sake of Shijo Kingo’s life in the true, ultimate sense. Shijo Kingo was in the midst of an extremely difficult situation when he received this writing from Nichiren (his fellow samurai were jealous of the close relationship he shared with Lord Ema, their over-lord, so they tried to persuade Lord Ema to punish Shijo Kingo and force him to abandon his practice of faith. As a result, Lord Ema threatened to confiscate Shijo Kingo’s property unless he gave up his faith.)

Even during this horrible time, he does not pray for Shijo Kingo’s material advancement, but he does pray deeply for his sake, for his security. In other writings, Nichiren criticized priests who concentrated on the material gain or benefit of their believers. He taught that such teachings are not of the True Law. In “Letter to Hoshina Goro Taro Nyudo: Nichiren says: “Today, priests such as Zendo, Honen, and the others, deceive ignorant priests and lay believers by displaying magical skills, thereby destroying faith in the true teaching of the Buddha. The followers of the Shingon sect are especially guilty of stressing benefit only for today, only for this lifetime. They worship various kinds of animals in order to bring about love between male and female, or to gain property, wealth and status. They value such superficial bits of proof. If you think that their teachings are superior to other teachings because of this sort of proof, then you should know they are inferior to even the heretical teachings in India.”

Question: What about the Gosho “Earthly Desires Are Enlightenment”, it contains the phrase “In a practical sense, the doctrine of ‘earthly desires are enlightenment’ indicates that the mundane cravings of the individual, when tempered by faith in the True Law, become the fuel for enlightenment.”
Answer: This is wrong. It is a Soka Gakkai/NST doctrine, not a Nichiren Doctrine. Seeing the words “in a practical sense” in SGI/NST publications, whether in the writings themselves or their commentaries, is seeing a red flag – you should read on with great caution. From what I see, both SGI and NST view orthodox doctrine as theoretical and inapplicable to “modern” life while viewing their “more practical” teachings as something that people today can understand and use to “create value” in their lives.

Their “practical” but false explanations of the teaching is proof of their widespread misunderstanding of the Lotus Sutra and the writings of Nichiren Daishonin. A good example is found in their view of the popular writing they call, “Earthly Desires Are Enlightenment”.

In reality, Nichiren Shonin did not give a title to this writing, and if you read it carefully, you will see that the writing could just as easily be called, “The Sufferings of Birth and Death Are Nirvana.” If you find the “Sufferings of Birth and Death Are Nirvana” not as appealing as “Earthly Desires Are Enlightenment”, that should be an indication to you that you have a misunderstanding of Nichiren Shonin’s teachings.

Part of the Lotus Sutra that you recite reads: “Isshin yok-ken butsu Fu ji shaku shinmyo”, which means that, with one, solid mind we sincerely deeply long to see the Buddha – to find the Buddha. To pray in this way continually is the meaning of prayer. A prayer for material desires must, by definition, be shallow, because it is a prayer concerned with that which is transient. Someone who longs today for a Mercedes Benz may want a BMW tomorrow. Affairs such as these change so easily. Material desires are ever-changing and never-ending but the prayer to see and manifest the state of the deathless unchanging reality of Buddhahood should always be in our hearts. Not all people recognize it or understand it but, from the time we were born and before, the prayer of “yearning to see the Buddha” has always been in our lives. That is why we are able to feel such joy by chanting Namu Myoho Renge Kyo. The existence of this prayer in the depths of our lives is the reason we are capable of praying with the strength of producing fire by rubbing wet wood together, or reaching the water of the Buddha’s mercy by digging through dry earth. To feel this real prayer and to realize the genuine benefit of faith in our lives, we need strong, persistent, unbroken prayer for Buddhahood.

Nichiren states, “Even if the sun rises in the west, the prayers of the devotee of the Lotus Sutra could never be unanswered“.

“The devotee of the Lotus Sutra” will be able to call forth this ultimate prayer in his or her life. This real prayer will give us the steady life we long for; we will no longer be sometimes joyous, sometimes depressed. The aspects of a devotee’s life – those phenomena that are both discernable and conspicuous or those things referred to as “benefit” and “loss” will then manifest to best serve the life of Buddha within [the non-discernable and inconspicuous].

I am sure that you SGI or NST members sometimes have been engaged in campaigns to chant one million Daimoku in order to get some sort of “actual proof” of the Gohonzon’s power – a nice apartment or house, a new job, a husband or wife, etc. It may be of interest for you to know that Nikko and Nichimoku Shonin strictly forbade such practices of “testing” the Gohonzon. At any rate, whether or not one’s wish is fulfilled, after completing such practices, does not provide evidence of “actual proof” of Nichiren’s teachings since such prayers are not the prayers of the devotees of the Lotus Sutra.

Please understand that I am not saying that desires are wrong in and of themselves. For instance, someone may long to live in a beautiful penthouse apartment. It is possible for someone to enjoy that kind of wish as long as he or she is not consumed by desire [attached] and does not confuse such wishes with prayers.

Your true virtue as a human being who chants the Daimoku can never be replaced by anything – not even good friends, family, or by a perfect relationship between husband and wife. Certainly, your true worth as a human being does not depend on your high standing in society, apartments, houses, cars, jobs or money, as taught in the Soka Gakkai.

We can complete the true meaning of our existence by fusing our life with the Gohonzon, with the Life of the Eternal Buddha, and with the Lotus Sutra. When we do this our real prayers are manifested and we feel an overwhelming joy and appreciation to the Lotus Sutra. Isn’t that wonderful! When we have this feeling of joy and appreciation to the Lotus Sutra our prayers are answered.”

“Yes. To clarify what the Daishonin meant, on the Gohonzon he wrote two names in (medieval) ancient Indian Sanskrit, or Siddham. They are the Buddhist deity Ragaraja, which represents the principle of “earthly desires are enlightenment”, and the Buddhist deity Achala which represents the principle that “the sufferings of birth and death are nirvana. Since it’s on the Gohonzon, it’s a very real part of our lives." -- SGI leader attempting to rationalize SGI’s erroneous interpretation of Earthly Desires are Equal to Enlightenment

Robin Beck writes on his Fraught With Peril blog:

Aizen Myo [Ragaraja] is The Wisdom King of lusty, passionate, greed]:

“æ„›æŸ” æ˜ŽçŽ‹ {Aizen-myo’o}:

Ai means something like infatuation. The kanji read zen means stained or dyed. Aizen is a translation of raga. It is translated as passion, lust, greed, desire, gluttony, & craving; among other things. I think I like infatuation for raga.

The myo means light, a translation of vidya, meaning objective wisdom. The O is, of course a translation of raja, meaning king. (Skt: Ragaraja) A Buddhist deity who is said to purify people’s afflictions and free them from illusions {hleshas, bonnos} and the sufferings accruing from afflictions. In the esoteric teaching his true identity is regarded as Dainichi (Skt: Mahavairochana) Buddha or Kongosatta (Vajrasattva). Aizen is pictured on the Diamond World mandala and is depicted as being red in color with three eyes, six arms and a furious expression. In his hand he has a bow and arrows. His name is inscribed in Siddha, a medieval Sanskrit orthography, on the left-hand side of the Gohonzon as one faces it, signifying the principle that afflictions are enlightenment (Jap: bonno soku bodai). -- Source: A Dictionary of Buddhist Terms and Concepts. NSIC: Tokyo. 1983. 1990.

“This Vidyaraja, who is venerated almost exclusively in Japan, is a deity of conception. He is the king of the magic science of attraction or of love. ‘Aizen Myo-o represents in fact the amorous passion as it appears sublimated in the perspective of esotericism: victorious over itself, not by suppression as normally taught, but by a greater exaltation transmuted into a desire for Awakening.’ He is sometimes identified with a ferocious form of Vairocana, although he is not one of the five great Vidyarajas. ” (p.213)

The Guide also says:

“Due to his combative force, Fudo is invoked in many circumstances, chiefly against attacks of sickness – not because he is considered as a healer, but as an effective force to combat impurities and demons that cause illness. He is also invoked for protection against persons feared to be harmful and against spells cast by sorcerers. Fudo is also often considered as the defender of Japan against attack from external enemies. For all these reasons, he must be one of the Buddhist deities most often invoked in Japan, and also one of the most popular. The temples and sanctuaries dedicated to him are found throughout the countryside, in cities and at crossroads. Most of these temples belong to the Shingon and Tendai sects. Members of the Nichiren sect also worship him, mainly as the ‘protector of the state’.” (p.208)

“Aizen Myo-o is still venerated by the Japanese, and is often invoked in connection with petitions concerning love. Apart from this, he is not a popular deity except among artists, geishas and others in professions connected with matters of love.” (p.214)

However, we clarify Aizen Myo ["Earthly Desires Are Equal To Enlightenment"] from the perspective of Nichiren’s Lotus Sutra Buddhism and most importantly, the true meaning of the Gohonzon, faith in the Lotus Sutra, and faith in Eternal Buddha:

The SGI’s reliance on Aizen Myo and their misunderstanding of the concept of Earthly Desires Equal Enlightenment [which should read, Delusions Equal to Enlightenment], is equivalent to a separate enshrinement of this deity. It is a great slander of the Law. They misunderstand the very nature of the Gohonzon while the position of The Master of Teachings Lord Shakya of the Original Doctrine of the Lotus Sutra and thus the Gohonzon itself is diminished. This is the fundamental cause for their lack of benefits and their punishment.

Nichiren Daishonin writes:

“For all the beings of this country of Japan the Buddha Shakya is Ruler, Teacher, and Parent. Even the Heavenly Deities, the Five Generations of the Earthly Deities, and the Ninety generations, gods [kami] and humans, of the Human Kings are subordinates of the Buddha Shakya.” [Myoho bikuni gohenji or Reply to Bhikshuni Myoho]

Subordinates refer to retainers or vassels. Aizen Myo or Delusion is Equal to Enlightenment is subordinate to Shakyamuni Buddha of the Juryo Chapter and the Buddha nature of the Amala consciousness. Therefore, earthly desires are subordinate to the Great Desire for Buddhahood and the spread of the True Teachings.

In reply to Various People [Shonen Gohenji] we read:

“The whole of the country of Japan one and all will become the disciples and lay donors of Nichiren. Those who have left the household life among my disciples will become teachers of the Emperor and Retired Emperor. The housholders will be ranged among the Ministers of the Left and of the Right. Or even the whole of Jambudvipa will all revere this doctrine.”

This is why we have priests to clarify the teachings and the danger of those unlearned SGI men and women, those who claim to have attained what they have not, teaching the Lotus Sutra and the meaning of the doctrines of Nichiren Daishonin. The whole of “Give Adoration” [Namu] includes Aizen Myo who gives adoration to Namu Myoho renge kyo.

Therefore, our earthly desires or delusions give way to Namu Myoho renge kyo, not the other way around as taught in the Soka Gakkai. They are confused about the Gohonzon and they are confused about the Buddha. How could they not be confused about everything else. Do not believe them, not about anything. If you want guidance go to the source. Go to the Lotus Sutra and the writings of Nichiren Daishonin and, if you still have questions, seek out a priest who knows the heart of the Sutra.

Let the karmic retribution of many SGI’s top leaders [as well as the theoretical proof proffered here] be a warning to those who follow. It would be better to outlaw the SGI distorted teachings than offer up ten thousand prayers.

****************************
“Anyone who can find the spirit
of Nichiren Daishonin in our group,
please come and join us but please go
anywhere you find any other group
who holds the spirit more than we.”

Re: Actual proof

What is the actual proof in Nichiren Buddhism? I know there are three, but that one is the most confusing for me.

SGI member: “After consistent practice over 24 years and the just as consistent demonstration and proof of the power of the practice both conspicuous (material) and inconspicuous benefit I feel compelled to tell you that SGI is correct in using “Tactful” means of offering practitioners the promise of material gain and benefit. Further to that it is absolutely the birthright of any human to openly benefit from the infinite abundance of the Universe. Your view is limited and ultimately both judgmental and pessimistic. The idea of course is to understand by gaining material that it is not the source of happiness in and of itself but that those who are aware or awake to their Buddha nature will want for nothing and can fulfill their desires. There is no “sin” other than to not live our lives and as fully as we can.”

Response: Your benefits are minuscule compared to the devotees who practice as the Lotus Sutra and Nichiren Daishonin teach. Try practicing as Nichiren did and you will experience the real benefit of the Lotus Sutra.

Here is the real reality of SGI “benefits”:

Shortly after the temporary Community Center opened on Park Avenue and 17th street (1979?), I went to a Young Men’s Division meeting on Saturday. The purpose of the meeting was to make our personal determinations for the future and to present them to Pres. Ikeda. We wrote down one or two line determinations in a binder-type book, one after the other. The meeting opened and, to my surprise, every determination was read. I was uplifted by the determinations. They were so lofty: US senators; judges; congressmen; doctors; lawyers; artists; musicians; and a few teachers, “for Kosen Rufu and for Sensei”. Final encouragement was given by Mr. Kasahara. The jist of what he said was to chant and do lots of activities and we would all realize our dreams without fail. At the end of the meeting, I’ll never forget, this Japanese senior leader going around and shaking hands very vigorously saying, “Ah!, future senator, future congressman, future doctor, for President Ikeda, neh?”

I’ll never forget the animated conversation I had with my best friend at the time after the meeting. I’m sorry if he reads this post and is offended but it is very instructive in terms of the truth of the SGI. He determined to become a US Senator. He told me he applied to become one of the “Who’s Who” of American Youth, and he determined to do so and was encouraged by his leaders to do so, so it would happen. It mattered nothing that he had accomplished little outside of the SGI. He even held on to his dream of becoming a US Senator for a time. He had attained the level of YMD headquarters chief, but he could barely hold on to a job for more than several months at a time, let alone finish college. He says he’s doing great, but to me, the SGI is just a fantasy land of broken dreams.

You will see replies to this post that this was an isolated example but if we delve into the history and the actuality of these young men, we will see that of the ~ 150 young men at the meeting, it would be safe to say, 120 stopped practicing with the SGI during the last 29 years. That leaves somewhere around 30 who continue to practice. Of those 30 how many have gone on to achieve a modicum of success (actual proof being touted by the SGI as the only reliable proof of a teaching)? How many have gone on to become senators, congressmen, judges, doctors, lawyers, accomplished artists or musicians, noted scientists, teachers, etc? To my knowledge, not one has gone on to become a senator, congressman or judge. Perhaps one or two has gone on to become a doctor or lawyer and there were conceivably a few who had gone on to become respected teachers, artists, scientists etc. But out of this handful of “successful” people, how many realized their determinations from that day in 1979? From what I’ve witnessed, the “actual proof” attained by these SGI practitioners was actually worse than the “actual proof” attained by those that stopped practicing or by a similar cohort who never practiced. For example, take any group of 150 highly motivated young men. One would expect that at least ten to twenty percent would go on to realize their determinations. But through the SGI faith and practice, probably less than five percent realized their dreams. However many (or few) there are, this is hardly the universal actual proof that the SGI espouses.

The bottom line is, there is no actual proof in the “Buddhism” of the SGI, regardless of how persuasively and aggressively the practitioners would have you believe. They have distorted the teachings of the Eternal Shakyamuni, the Lotus Sutra and Nichiren Daishonin. How could they demonstrate actual proof?

You really misunderstand the heart of the Lotus Sutra and the teachings of Nichiren Daishonin and the principle of abandoning expedients. Perhaps, I can help you but I doubt it. You have learned little in your 24 years in the Soka Gakkai. All the same, I will try.

SGI member: You can chant for anything you like, the purpose of chanting is to fullfill your every desire.
Shakabuku: Really? I always wanted a Cadillac Sevlle and a pretty girlfriend.
SGI member: You can chant for ANYTHING you want. The purpose of chanting is to accumulate actual proof in your life so you can demonstrate the benefits of chanting to your family and friends and create world peace.
Shakabuku: That sounds great, I think I will give it a try.

Two years later, the shakabuku has just totaled his shiny new Cadillac and his pretty girlfriend ran away with the district chief. He is devastated and he quits chanting.

This is a scenario that is all too common among the members of the SGI and is one of the reasons, of the more than 500,000 people in the USA who came to SGI Buddhism in the 60′s, 70′s and 80′s, less than 35,000 have persevered in their practice.

Lets take the SGI teachings literally:

You chant to fulfill your desires. Your desires are fulfilled. By fulfiilling your desires you attain Enlightenment. What is it that is permanent in this world? A car? A girlfriend? A house? Good health? Good friends? Joy? Nothing. There is nothing that is permanent. Everything and everybody is as ephemeral as the dew on the grass. Nevertheless, the SGI says chant for this and chant for that and this is the purpose of Buddhism.

An SGI member concisely sums up the SGI teachings:

“Actual attachments are the source of enlightenment. Don’t confuse Mahayana with Hinayana Buddhism. We all have desires and it is within the scope of Buddhism to fufill them in order to deepen our faith in the effectiveness of this practice.”

Question: What is the source or cause of Enlightenment, according to the SGI?
Answer: “Attachments” but according to Nichiren Lotus Sutra Buddhism attachments are but temporary phenomena. According to the SGI, attachments fulfill ones desires and therefore lead to Enlightenment. We have already seen that one aspect of phenomena is impermanence. There is nothing that one can attach oneself to permanently. Furthermore, to attach oneself to anything, since all things are impermanent, can not lead to the attainment of the awakened state of Enlightenment which is absolute and permanent.

The awakened state clearly perceives, among other things, the impermanence of all phenomena and no other perception that characterizes the Enlightened state invalidates the truth of temporary existence. Even the truth of the Middle Way does not invalidate the truth of temporary existence. Therefore, it is absolutely useless to rely on attachments (impermanence) to arrive at the sublime and permanent life state of Enlightenment. The Daishonin states:

“It is said in the Nirvana Sutra:’ Before listening to the Lotus Sutra we had all been of evil views.’ Grand Master Miao-le explains this in his Fa-hua hsuan-i shih-chi’en; ‘ The Buddha himself called his pre-Lotus Three Teachings (zokyo, tsugyo and bekkyo) evil. ‘ Tientai citing the words of the Nirvana Sutra just mentioned, says in his Mo-ho Chih-kuan (Great Concentration and Insight): They called themselves evil. Isn’t “evil” bad? ‘ Miao-le explains this in his commentary on the Mo-ho Chih-kuan:

‘Evil means “wicked.” Therefore we must know that only the engyo (perfect teaching) among the Four Teachings is correct. But it has two meanings. First, it means that following the “perfect teaching” (engyo) while rejecting the remaining three is correct, and rejecting the “perfect teaching” while following the three is erroneous. THIS IS A RELATIVE POINT OF VIEW (caps me).

Secondly it means that attachment to the “perfect teaching” is considered erroneous while detachment from it is correct. This is an absolute point of view in which there is no difference in the eyes of the Buddha between the “perfect teaching” and the remaining three of the so-called Four Teachings. Either way, we have to stay away from error. It is bad to attach ourselves to the “perfect teaching,” how much worse it is to attach ourselves to the Three Teachings!” (The Opening of the Eyes).

What is it that the Daishonin means, in practical terms? He means that if we attach ourselves to some desire, any desire, one can not attain the sublime life state of Buddha. Let me give you a few examples, albeit extreme examples that are derived directly from SGI’s and the SGI member’s assertions above:

One man is attached to eating. He chants to be able to eat the most sumtpuous food whenever he wishes, in order to prove the validity of the practice. The person will surely realize this desire, according to the SGI. He eats until he is 600 lbs. He develops diabetes, hypertension and heart disease. The practice is proven according to the SGI, the person attaches himself to his desire to eat and through chanting and realizing this desire, he thus attains Enlightenment.

What really happens is that, instead of leading to Enlightenment, attaching himself to his desire, he gets sick and becomes a poor example of a Buddhist.

Another person loves to chant the Daimoku. He attaches himself to chanting the Daimoku in order to attain Enlightenment. He determines to chant the Daimoku continuously and realizes his desire by chanting ten or more hours a day. Once again, according to the SGI, he proves the validity of the practice.

The reality is that he disproves the practice despite realizing his desire. He skips meals, fails to talk with the wife, and begins missing work. He gets divorced and is layed off from work.

By forming attachments, according to the SGI, one obtains enlightenment but, as we see, the actual reality is that attachment leads to misery. The Lotus Sutra, the Buddhas throughout the Three Existences, and Nichiren Daishonin teach that attatchments lead to suffering but why then, does the SGI teach otherwise?

There are several reasons: They misunderstand Buddhism; they emphasize quantity rather than quality; they have huge egos and think themselves wiser than Buddha Shakyamuni and Nichiren Daishonin; and their leaders are deluded.

In the end, not one person has ever attained Buddhahood through the SGI teachings.

Lastly, the SGI is as phony as a three dollar bill and as duplicitous as those who espouse republican right wing family values:

Speaking to SGI members:

“Make Full Use of Your Attachments” — Lectures on the Hoben and Juryo Chapters of the Lotus Sutra by SGI President Daisaku Ikeda

But when speaking to the intellectual community:

“The more one is able to solidify a “mind of goodness,” the more he or she overcomes attachment to earthly desires and develops a “mind of peace.” — Dr Yoichi Kowada, the Director of the Institute of Oriental Philosophy speaking at the Fourth World Public Forum Dialogue of Civilizations in Rhodes, Greece

“Nichiren writes:

“I, Nichiren, have never prayed for the benefit of this lifetime alone. I pray only for the realization of Buddhahood.” He also says, “However, I always pray for your sake, Shijo Kingo, because you are one who inherits the life of the Buddha, the life of the Lotus Sutra” and "No matter how earnestly Nichiren prays for you, if you lack faith, it will be like trying to set fire to wet tinder".

Nichiren never prayed for Shijo Kingo’s profit, for a better income or higher social status. What he does say is,”I always pray for your sake.” When Nichiren says,”for you sake”, he prays for the sake of Shijo Kingo’s life in the true, ultimate sense. Shijo Kingo was in the midst of an extremely difficult situation when he received this writing from Nichiren (his fellow samurai were jealous of the close relationship he shared with Lord Ema, their over-lord, so they tried to persuade Lord Ema to punish Shijo Kingo and force him to abandon his practice of faith. As a result, Lord Ema threatened to confiscate Shijo Kingo’s property unless he gave up his faith.)

Even during this horrible time, he does not pray for Shijo Kingo’s material advancement, but he does pray deeply for his sake, for his security. In other writings, Nichiren criticized priests who concentrated on the material gain or benefit of their believers. He taught that such teachings are not of the True Law. In “Letter to Hoshina Goro Taro Nyudo: Nichiren says: “Today, priests such as Zendo, Honen, and the others, deceive ignorant priests and lay believers by displaying magical skills, thereby destroying faith in the true teaching of the Buddha. The followers of the Shingon sect are especially guilty of stressing benefit only for today, only for this lifetime. They worship various kinds of animals in order to bring about love between male and female, or to gain property, wealth and status. They value such superficial bits of proof. If you think that their teachings are superior to other teachings because of this sort of proof, then you should know they are inferior to even the heretical teachings in India.”

Question: What about the Gosho “Earthly Desires Are Enlightenment”, it contains the phrase “In a practical sense, the doctrine of ‘earthly desires are enlightenment’ indicates that the mundane cravings of the individual, when tempered by faith in the True Law, become the fuel for enlightenment.”
Answer: This is wrong. It is a Soka Gakkai/NST doctrine, not a Nichiren Doctrine. Seeing the words “in a practical sense” in SGI/NST publications, whether in the writings themselves or their commentaries, is seeing a red flag – you should read on with great caution. From what I see, both SGI and NST view orthodox doctrine as theoretical and inapplicable to “modern” life while viewing their “more practical” teachings as something that people today can understand and use to “create value” in their lives.

Their “practical” but false explanations of the teaching is proof of their widespread misunderstanding of the Lotus Sutra and the writings of Nichiren Daishonin. A good example is found in their view of the popular writing they call, “Earthly Desires Are Enlightenment”.

In reality, Nichiren Shonin did not give a title to this writing, and if you read it carefully, you will see that the writing could just as easily be called, “The Sufferings of Birth and Death Are Nirvana.” If you find the “Sufferings of Birth and Death Are Nirvana” not as appealing as “Earthly Desires Are Enlightenment”, that should be an indication to you that you have a misunderstanding of Nichiren Shonin’s teachings.

Part of the Lotus Sutra that you recite reads: “Isshin yok-ken butsu Fu ji shaku shinmyo”, which means that, with one, solid mind we sincerely deeply long to see the Buddha – to find the Buddha. To pray in this way continually is the meaning of prayer. A prayer for material desires must, by definition, be shallow, because it is a prayer concerned with that which is transient. Someone who longs today for a Mercedes Benz may want a BMW tomorrow. Affairs such as these change so easily. Material desires are ever-changing and never-ending but the prayer to see and manifest the state of the deathless unchanging reality of Buddhahood should always be in our hearts. Not all people recognize it or understand it but, from the time we were born and before, the prayer of “yearning to see the Buddha” has always been in our lives. That is why we are able to feel such joy by chanting Namu Myoho Renge Kyo. The existence of this prayer in the depths of our lives is the reason we are capable of praying with the strength of producing fire by rubbing wet wood together, or reaching the water of the Buddha’s mercy by digging through dry earth. To feel this real prayer and to realize the genuine benefit of faith in our lives, we need strong, persistent, unbroken prayer for Buddhahood.

Nichiren states, “Even if the sun rises in the west, the prayers of the devotee of the Lotus Sutra could never be unanswered“.

“The devotee of the Lotus Sutra” will be able to call forth this ultimate prayer in his or her life. This real prayer will give us the steady life we long for; we will no longer be sometimes joyous, sometimes depressed. The aspects of a devotee’s life – those phenomena that are both discernable and conspicuous or those things referred to as “benefit” and “loss” will then manifest to best serve the life of Buddha within [the non-discernable and inconspicuous].

I am sure that you SGI or NST members sometimes have been engaged in campaigns to chant one million Daimoku in order to get some sort of “actual proof” of the Gohonzon’s power – a nice apartment or house, a new job, a husband or wife, etc. It may be of interest for you to know that Nikko and Nichimoku Shonin strictly forbade such practices of “testing” the Gohonzon. At any rate, whether or not one’s wish is fulfilled, after completing such practices, does not provide evidence of “actual proof” of Nichiren’s teachings since such prayers are not the prayers of the devotees of the Lotus Sutra.

Please understand that I am not saying that desires are wrong in and of themselves. For instance, someone may long to live in a beautiful penthouse apartment. It is possible for someone to enjoy that kind of wish as long as he or she is not consumed by desire [attached] and does not confuse such wishes with prayers.

Your true virtue as a human being who chants the Daimoku can never be replaced by anything – not even good friends, family, or by a perfect relationship between husband and wife. Certainly, your true worth as a human being does not depend on your high standing in society, apartments, houses, cars, jobs or money, as taught in the Soka Gakkai.

We can complete the true meaning of our existence by fusing our life with the Gohonzon, with the Life of the Eternal Buddha, and with the Lotus Sutra. When we do this our real prayers are manifested and we feel an overwhelming joy and appreciation to the Lotus Sutra. Isn’t that wonderful! When we have this feeling of joy and appreciation to the Lotus Sutra our prayers are answered.”

“Yes. To clarify what the Daishonin meant, on the Gohonzon he wrote two names in (medieval) ancient Indian Sanskrit, or Siddham. They are the Buddhist deity Ragaraja, which represents the principle of “earthly desires are enlightenment”, and the Buddhist deity Achala which represents the principle that “the sufferings of birth and death are nirvana. Since it’s on the Gohonzon, it’s a very real part of our lives." -- SGI leader attempting to rationalize SGI’s erroneous interpretation of Earthly Desires are Equal to Enlightenment

Robin Beck writes on his Fraught With Peril blog:

Aizen Myo [Ragaraja] is The Wisdom King of lusty, passionate, greed]:

“æ„›æŸ” æ˜ŽçŽ‹ {Aizen-myo’o}:

Ai means something like infatuation. The kanji read zen means stained or dyed. Aizen is a translation of raga. It is translated as passion, lust, greed, desire, gluttony, & craving; among other things. I think I like infatuation for raga.

The myo means light, a translation of vidya, meaning objective wisdom. The O is, of course a translation of raja, meaning king. (Skt: Ragaraja) A Buddhist deity who is said to purify people’s afflictions and free them from illusions {hleshas, bonnos} and the sufferings accruing from afflictions. In the esoteric teaching his true identity is regarded as Dainichi (Skt: Mahavairochana) Buddha or Kongosatta (Vajrasattva). Aizen is pictured on the Diamond World mandala and is depicted as being red in color with three eyes, six arms and a furious expression. In his hand he has a bow and arrows. His name is inscribed in Siddha, a medieval Sanskrit orthography, on the left-hand side of the Gohonzon as one faces it, signifying the principle that afflictions are enlightenment (Jap: bonno soku bodai). -- Source: A Dictionary of Buddhist Terms and Concepts. NSIC: Tokyo. 1983. 1990.

“This Vidyaraja, who is venerated almost exclusively in Japan, is a deity of conception. He is the king of the magic science of attraction or of love. ‘Aizen Myo-o represents in fact the amorous passion as it appears sublimated in the perspective of esotericism: victorious over itself, not by suppression as normally taught, but by a greater exaltation transmuted into a desire for Awakening.’ He is sometimes identified with a ferocious form of Vairocana, although he is not one of the five great Vidyarajas. ” (p.213)

The Guide also says:

“Due to his combative force, Fudo is invoked in many circumstances, chiefly against attacks of sickness – not because he is considered as a healer, but as an effective force to combat impurities and demons that cause illness. He is also invoked for protection against persons feared to be harmful and against spells cast by sorcerers. Fudo is also often considered as the defender of Japan against attack from external enemies. For all these reasons, he must be one of the Buddhist deities most often invoked in Japan, and also one of the most popular. The temples and sanctuaries dedicated to him are found throughout the countryside, in cities and at crossroads. Most of these temples belong to the Shingon and Tendai sects. Members of the Nichiren sect also worship him, mainly as the ‘protector of the state’.” (p.208)

“Aizen Myo-o is still venerated by the Japanese, and is often invoked in connection with petitions concerning love. Apart from this, he is not a popular deity except among artists, geishas and others in professions connected with matters of love.” (p.214)

However, we clarify Aizen Myo ["Earthly Desires Are Equal To Enlightenment"] from the perspective of Nichiren’s Lotus Sutra Buddhism and most importantly, the true meaning of the Gohonzon, faith in the Lotus Sutra, and faith in Eternal Buddha:

The SGI’s reliance on Aizen Myo and their misunderstanding of the concept of Earthly Desires Equal Enlightenment [which should read, Delusions Equal to Enlightenment], is equivalent to a separate enshrinement of this deity. It is a great slander of the Law. They misunderstand the very nature of the Gohonzon while the position of The Master of Teachings Lord Shakya of the Original Doctrine of the Lotus Sutra and thus the Gohonzon itself is diminished. This is the fundamental cause for their lack of benefits and their punishment.

Nichiren Daishonin writes:

“For all the beings of this country of Japan the Buddha Shakya is Ruler, Teacher, and Parent. Even the Heavenly Deities, the Five Generations of the Earthly Deities, and the Ninety generations, gods [kami] and humans, of the Human Kings are subordinates of the Buddha Shakya.” [Myoho bikuni gohenji or Reply to Bhikshuni Myoho]

Subordinates refer to retainers or vassels. Aizen Myo or Delusion is Equal to Enlightenment is subordinate to Shakyamuni Buddha of the Juryo Chapter and the Buddha nature of the Amala consciousness. Therefore, earthly desires are subordinate to the Great Desire for Buddhahood and the spread of the True Teachings.

In reply to Various People [Shonen Gohenji] we read:

“The whole of the country of Japan one and all will become the disciples and lay donors of Nichiren. Those who have left the household life among my disciples will become teachers of the Emperor and Retired Emperor. The housholders will be ranged among the Ministers of the Left and of the Right. Or even the whole of Jambudvipa will all revere this doctrine.”

This is why we have priests to clarify the teachings and the danger of those unlearned SGI men and women, those who claim to have attained what they have not, teaching the Lotus Sutra and the meaning of the doctrines of Nichiren Daishonin. The whole of “Give Adoration” [Namu] includes Aizen Myo who gives adoration to Namu Myoho renge kyo.

Therefore, our earthly desires or delusions give way to Namu Myoho renge kyo, not the other way around as taught in the Soka Gakkai. They are confused about the Gohonzon and they are confused about the Buddha. How could they not be confused about everything else. Do not believe them, not about anything. If you want guidance go to the source. Go to the Lotus Sutra and the writings of Nichiren Daishonin and, if you still have questions, seek out a priest who knows the heart of the Sutra.

Let the karmic retribution of many SGI’s top leaders [as well as the theoretical proof proffered here] be a warning to those who follow. It would be better to outlaw the SGI distorted teachings than offer up ten thousand prayers.

****************************
“Anyone who can find the spirit
of Nichiren Daishonin in our group,
please come and join us but please go
anywhere you find any other group
who holds the spirit more than we.”

Re: Actual proof

What is the actual proof in Nichiren Buddhism? I know there are three, but that one is the most confusing for me.

I have about seven dozen more posts on this topic. I think one last one may suffice:

Eric Toro writes:

"True happiness is true happiness. Because of this fact I find your doctrinality and motive outlandish and mostly irrelevant. True Buddhism has nothing to do with doctrinality and courses of distinction.

True Buddhism is simply faith and practice in calling forth the Buddha nature in ones own life, hearing it, listening with intent, taking to mind, reciting, contemplating, recalling and declaring to others.

This practice is simply wondrous beyond compare. With this practice the mind and body come to know their true form. This is because the mind / body / environment is the actual form of the Universal Law. And this universal law is Nam Myoho Renge Kyo.

You would appear to want to usurp this and take this truth from us in the SGI. A foolish and ridiculous quest indeed. In fact it is very strange, very strange.

But rather, let me offer Peace and Blessings to You and Your family and hoping the New Year allows you to accumulate that much more blessings of the Lotus Sutra. "

NMRK[/QUOTE]

Response:

I have a few comments Mr. Etoro. Nothing is more important to Nichiren than a correct doctrine. I suggest you plug in "doctrine", "doctrines", "doctrinal", etc. in the SGI Library major works search engine and read the more than NINE HUNDRED references to doctrine. Here are some examples:

"They are persons who have abandoned a great doctrine and instead chosen lesser doctrines. If we judge from examples in the past, they will probably suffer for countless kalpas in the three evil paths. It is persons such as these that T’ient’ai meant when he said, “If they encounter an evil friend, they will lose their true mind.” (On the Four Stages of Faith).

"They cling to incomplete doctrines and are attached to receiving alms and being treated with deference; they recognize only false doctrines, distance themselves from good friends, approach with familiarity such slanderers who delight in attachment to the teachings of the lesser vehicle, and do not believe in the great vehicle. Therefore they slander the Law of the Buddhas."

A person of wisdom should not fear enemy households, snakes, the poison of fire, the god Indra, the roll of thunder, attacks by swords and staves, or wild beasts such as tigers, wolves, and lions. For these can only destroy one’s life, but cannot cause one to fall into the Avichi hell, which is truly terrifying. What one should fear is slander of the profound teaching as well as companions who are slanderers, for these will surely cause one to fall into the frightful Avichi hell. Even if one befriends evil companions and with evil intent spills the Buddha’s blood, kills one’s own father and mother, takes the lives of many sages, disrupts the unity of the Buddhist Order, and destroys all one’s roots of goodness, if one fixes one’s mind on the correct teaching, one can free oneself from that place. But if there is someone who slanders the inconceivably profound teaching, that person will for immeasurable kalpas be unable to obtain emancipation. However, if there is one who can cause others to awaken to and take faith in a teaching such as this, then that person is their father and mother, and also their good friend. This is a person of wisdom. After the Thus Come One’s passing, that person corrects false views and perverse thoughts, and causes people to enter the true way. For that reason, he has pure faith in the three treasures, and his virtuous actions lead others to enlightenment.” (The Problem to be Pondered Night and Day)

"It is a rare thing to be born as a human being. And if, having been born as such, you do not do your best to distinguish between the correct doctrine and the incorrect so that in the future you may attain Buddhahood, then you are certainly not fulfilling your true worth as a human being." (On Prayer)

Not sharing Nichiren's doctrines on the Lotus Sutra and Eternal Buddha, the SGI member's happiness, which is based on provisional teachings, can only be considered an ephemeral happiness.

Nichiren quotes Tientai: "To liberate oneself from the [three-fold] world by means of the provisional [teachings] is called an ephemeral liberation." (Third Doctrine)

and

"...T’ien-t’ai and Miao-lo are commenting on this passage. In this passage of the sutra, all the teachings, from the Flower Garland Sutra, which was expounded immediately after the Buddha’s enlightenment and which combines both specific and perfect teachings, to the fourteen chapters that comprise the theoretical teaching of the Lotus Sutra, are termed “inferior teachings.” Those who delight in them are called people “meager in virtue and heavy with defilement,” and the liberation achieved through them is shown to be an ephemeral liberation." (ibid. Third Doctrine)

The peaceful practices of the Soka Gakkai, engaging the provisional Buddhists, the Christians and the Muslims, in "warm and constructive dialogue" are those practices of the first fourteen chapters of the Lotus Sutra.

"There is no true happiness other than upholding faith in the Lotus Sutra. This is what is meant by “peace and security in their present existence and good circumstances in future existences.”" (Happiness in this World)

"Now, if you wish to attain Buddhahood, you have only to lower the banner of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one. Ah, you should be ashamed of them! And you should fear them, too!" (Embracing the Lotus Sutra)

Teaching childen the mere baubles of how to become Trillionaires through chanting the Daimoku, is hardly the faith and practice of the Lotus Sutra. Other examples of SGI mistaken Buddhist teachings are too numerous to count.

You say that I want to usurp and take this truth (the wondrous reality of the Mystic Law) away from you. I seek only to take away your mistaken beliefs as a strong wind blows away the clouds to reveal the crystal clear moon.